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" Deliver us not into the bitter pains of eternal death." Burial Office. TORONTO: Hart & Rawlinson, Booksellers & Publishers. . 1876. w Pn RESTORA r ION ISM. Two Sermons I Preached in St Stephens C/iurch, Toronto, on the last Sunday after Trinity, /S^j, l!V REV. J. CARRY, B.D., /licit m/icnt of the Parish of Crcdil. WIIH A RKPLV TO MR. OXENHAM'S LETTER. > ■ " Deliver us not into the bitter pains of eternal death. Burial Office. TORONTO : Hari- & Rawlinson, Booksellers & Publishers. t. } I 1 i ^ M i ^: 'J. k hf. 6'/ §"3 / r^ V h RESTORATIONISM. i'» Rom. iii. 5. " Is (;od unrighteous who taketh vengeance From all who believe in God, in the customary sense of the word, the hrst part of this question is sure to receive a uiiannnous answer. " Is God unrighteous ?" they will either coolly or fervently, answer " No." But at the full question of the text. " Is God unrighteous who taketh ven- geance ? many are found to demur. "DoesCJod indeed take vengeance ?" they ask. Does He " inflict rhv on'^nv fke wrath, so often referred to as the expressdon of His ;lispleasure against sin, and specially to he inflicted at the juagment ? They assume, as a certain ])rinci)^le, that all punishment must be reformative, and therefore that the Idea of oprq wrath, an infliction wholly punitive, must bo excluded from our belief in God. Hence, too, it is argued that in the human administration of justice all capital punishments should be abolished, and none retained but such as sJiall tend to the -criminal's moral imjn-ovement * To these mild sentiments there can be no doul>t that the Gospel ot Ohrist has ))owerfully contributed. Out it does not justify such partial views of God as the Judge. While it animates us with the vision of a God of perfect compassion, it awes us with the exhibition of a corresponding severity of ius- tice. It suggests to us rather that as God is perfectly iust all sorts of justice must be in Him, and so punitive justice • .^ven "er Vi- 1^"^"' ' 'II'"'' f f^^ '" '^^" '^'''' '^''^ magistrate is a levenger/t;; ,vrat/i, (is opyl\v. And 4 : 15. -^1 I i' \i ,.i r ^ UeMtnrufioiii'^iyi- also Hut «1<) we of musolvcH know eii.»U'-l. of ('.'«]'. natiuv, una tho naturo (»f justice in the al.stract, to ivason coolly and contidcntly about tliis jrreat qucstioiW Hav.M..,t all .mr better thou-rhts, our most c(n-taMi convu uons abui.t (lod. come to us fron. His express revelation ? I • /■ is evi- dent from comparing Christian theis.M, and even philosophic tluMsm in ( 'hristian eountries, with the wisest speculations uf the heathen. At an.> rat.>, it is as Christians 1 address you novv. as those who ])rofess to learn of (icd fnnn His revelation o His Church, as thos.; who sympathise with the holy Ai.ostle's eaoer repudiation of the eharge ot in.pisticf a.iainst ( Jod because He " caketh venj^-ance. He is struck with horror at his own (question, and he hastens to say ;t is only "as a man;' i-norant and ..'llish, that he speaks, iroin the stand-point of Christian faitii and enlightenment th. thou.dit could not be other than blasphemous; ami, n')t content with his reverent parenthesis, St. Paul expresses his abhorrence of the very thought in the eaniest mul rapi.l ah'yevoLTo: "(Jod forbid," far be the dreaatul '.magmation from me I In the tirst chapter of this very Epistle we are told " the wrath, 6prh ^f Ood is revealed from heaven against all ungodliness and unrighteousness ot men; aii.l revealed as " the righteousness of God is revealed -in the very CJospel itself. Dim is our unaided vision of Gods righteousness and God's innate lu.cessary hatred of sin. W o cannot but err when we become judges m our own causes, between ourselves and God. Our " sweet self-pity ahmc suffices to mislead us, and if we would go aright we must be guided herein by that " revelation trom heaven to which the Apostle ai>peals. This revelation te s us that -/; OP7T7', the wrath or vengeance of God aoideth on him who believeth not on the Son," John 3 : 36 ; that God, the trracious and merciful God, once said ol^the unbelieving and disobedient. "So I sware iv rrj opyv ^'":'\^y ™'' they shall not enter into my rest, Heb. .^ : U ; and tlio words are in the Christian revelation adduced for the stand- ing admonition of the covenant i)eo])le. M iit'stortitinnlMiii. ^ That (lod " takos vcnj^'caTico " and that TTc is not " imjust in so (h)ing, this is now and cwv has U'vn i\\v linn faith ot tlie Christian Ohureh ; not a condnsion whidi sho 1ms ox- c,..--itate(l lor herself In.ni |.hiioso|.hical cnsidcrationson the luituro of (iod, of Divine justice, and liunuin sin, hut a beliet accepted with shrinkin<,' iiwe fnnn the nioutli of her j^M-eat 'IVacher and His Anosth^s. In tl»e present day there are manv as perhaps dKvays there liave l»een some * to (,Mnisay our e.mfession on fiiis awful sui.jeet of Ktrrnal I'unisluneiit, and therefore 1 cannd but feel that I am called to a whole- some work in fortifying your faith against those rash and „ver-contident speculations which seek its overthrow. I trust, too, that neither pr^'acher nor hearers need to bo r, minded with what spirit they sIjouM approacli this most dread subject,— with what tenderness, humility, and ^'^»*'-- 'vith wlui! prevailing awe and reverence, saying with the Psalaiist, " Mv riesh trembleth for fear of Thee ; and 1 am afVaid of Thy'^judgments." No looseness of words, there- fore much less any exaggeration of rhetoric, la admissible in our discourse ; but that sobriety, gravity, and restraint whicli befit poor purblind creatures who look dimly though joiifringly into the great deep of God's judgments, and are themselves tremblingly interested in their unknown event. 1. This truth of our religion, like ahnost every other truth, has heen assailed from very on)Osite (luarters. As the lieresies touching the Incarnation were mutually destruc- tive, so that St. Hilary (De Trinitate. lib. I.) could say, " Lis eorum, n<;stra tides est." " Omnesque se mvicein vin- ccudo vincuutur ;" "Their contention is but the c(mhri«m- tion of the Clmrch's faith ; and their mutually destructive arguments are our victory over them :" so it is also in the pre.sent instance. One class of assailants hold that the wicked, men and devils, are not punished for ever, but are all brought back at last to God. Another class of assailants denounce tliis as a horrible heresy, and maintain that tho-e *. . . "noiinulli, imm()r/7/fih. 7 2. I may as well hero plainly say that I put ou]^ of view JTi'tliis argument the Annihilation theory, though I shall iiavc a few observations to make upon it presently, and >hall address myself chiefly to the notion of a universal llestovation. Against this assumed necessity of universal .alvation, on the ground that it would he unjust in God to mniish sin for ever, I make my first stand, and deny any such necessity, as opposed to the whole tenor of Revelation. This may be 'considered a vague generality. Very well; I iow my position, and strengthen it. I say that this IkTotical view of what God's justice is bounened aL?ain for the " foolish " virgins, who had neglected their o|)l)ortunities and were found unready : on the^ contrary, they are repulsed with the words, so expressive of a perfect separation, " I know you not." In the parable of tiie Talents, " the unprofitable servant is cast into outer darkness ;" and so the parable ends, wdth no hint of any future return. "The judgment of the Great Day" (Jude. v. fi), in which Christ shall "judge both the (juick and dead," is a fixed point of our Christian creed, and probably the 10 Mestorationisin. most familiar thoiir^ht to the Christian mind. Now, if wo consider what jiuif/ment is in its proper essence, we must C(include that it consigns its subjects to an unalterable state Ihe word /cpiVt?, judgment, i)roperl3r denote?, .reparation and so the (hvLsion between things of a contrary character' and so again the decision of one whose office it is to mark this distinction. So we now apeak of the crisis of an attack of disease, as the turning point Avhich marks the dividing line l^etween the early stages of the sickness and the late^i- stages of convalescence. The distinction we are to observe IS based on tlie essential difference between opposite states ~ health and sickness, danger and safet3\ ' To pronounce an unerring decisiim requires, therefore a a perfect knowledge ; but as perfect knowledge is not always an attribute of earthly judges, their sentences are not always infallible, and are tlierefore reversible and are continually appealed from in every depart- partment of human action. A perfect judgment is that which IS founded upon an infallible discernment of the true nature and character of the subjects judged, and which proceeds trom an uncorrupted integrity, an untainted justice Such a judgment is m its very nature irreversible.' It draws the line between things not seemingly, but essentially, unlike and so It leaves them for ever. Christ, the Son of man and th(3 Son of God, IS "ordained " to be the Judge of (,uick and dead, because in His twofold Nature He has all the (lualities of an ideal Judge—perfect knowledge as God and perfect sympathy as Man ; and if His decision is not a 'final one, we fail to see with what propriety at all it can be called «ptl , ^\ ^\*'"" "'?'^> ^''^'- 3= H. John I : 9, 6: 32, en. Rev. ?6 : 7 Ref^orafion'isw. 11 In refeiTin,^ particularly to our Lord's description of the Jadjuient, in the xxv. cha}). of St. Matthew, it does not roneern my argument whether it be, as is popularly sup- porit'd, " the general judgment," or whether it be, as I think it is, the judgment of those only outside the Church, " the nations," or the Gentiles. The day has arrived which Him- s'lf calls " the Day of Judgment," and the Son of Man comes in His glory, and all the holy angels Avith Him ; He seats Himself on the throne of His glory, and liefore Him are gathered irdvra ra eOvr)^ all the nations. Every circumstance of ]iomp and majesty and formality leads us to expect an act of infinite, of eter- nal consequence ; no mere preliminary investigation, but a sentence final in its perfectness. First, *'He separates {a^oplt,eC) them one from another." Can He err in making this separation ? Then He cannot be Judge. But what is the principle of this se])aration ? Some uncertain varying, characteristics ? No. Something so radical as to make it unmeet and henceforth imjiossible that they should be mingled with each other ; the possession of natures as different as those of " Sheep and Goats." Whatever possibilities there were, in all the long a'^^es of probation of passing from the lower to the higher nature through tlie transforming power of Divine grace, is not now the question : now is the fatal hour of Judgment ; and tliis it would not, could not be, were the separation tempo- rary, and a futuie transference from one class to the other contemplated by the Judge Himself* Sheei> and goats the Judge finds them, and the office of a judge is simply to distinguish and divide between things that differ. Shee'p and goats the Judge finds them ; sliee^ and (joats the judgment leaves them. ^ Again, I ask — Can words express more essential contra- mctories of character and state than the two words which the Judge employs, " Blessed " and " Cursed " — evXoyT]- uii'oc KaT7]pafjLkvoL ? The judgment, remember, is not • I-Iow could the separation of the sick of various stages into separate wards, to adlitatf their recoziejy, be called a judgment ? 12 lieMorationism. H *; \r. n I primarily concerned with what either were, or nii' 'is withered aw^y." Mark xi. 20, 21. How significan of essential difference is " Blessed of My Fatker" ™ Yarpo, fxr, ? God owns them—they are His ; and He thereby denies all relation to the " cursed." '^Then shall He say to them also on the left, ^/epart from 'rne Is not the Judge's language unreal if this departing lb but temporary l Jf a sentence of perfect Kolai,, the dei,arting must be essential separation, and if essentia] then enduring. Ye cursed, if not exi.ressive of a hope- lessly wicked, a perfectly-formed evil character, is the •evninf ^^^^jiJ^^i^ifl infallibility, but of passionate ' Th ^ 1 ^^ *^'' '' ""^^ ?"• ^^ ^^'^ condemned it is said, Th^sc shall 00 wway, A-rreXe^aovraL. Where is there a 1 lilt that they shall return ? Go away ! away from Christ the baviour, now the Judge ! Surely that one word a'rreXe^. aovrai go away, is sufiiciently expressive of a lasting, a hopeless condemnation. But that is not all: thev are bid depart " into the fire that is everlasting," ek rh -rrv^j r^ al- -' " »>uc oi „, r V n- -•%' •■ ■ -'/^^ov a Ciuxic so great ana hopeless as angelic rebellion, has been visited with the full weight liestorafioiiiwi. 13 of God's lioly and just sovtM-ity. He who does all thino-s in "mimbor, woiglit, and measure," has " prepared " — awful word of delil)ei'ate justice !— has ])repared tor theui a place of torment; and men, holding out to the last against His grace, prepare themselves as " vessels of wj-ath '' to share tJiat dreadful doom. That this is no ])artial, temporary, reversible sentence, but founded on the full-formed, p.erfcct- Iy-dovelo})ed evil of their character, apj)ears also from the judge's words, " ye did it not": no one action which to His discei-ning eye could indicate that there were in them germs of g(K)d whicii might still be developed into a moral completeness ; but He beholds on the contrary all the natural roots of virtue dried up and withered, evil predomi- nant and exclusive, fixed and eternal. But this is not all : here the Son of Man assumes His native Majesty, and, leaving His humble earthly style, He presents Himself as 'THE King!" Our Judge is "the King," whose power none can dispute, whose sentence none can reverse. It is not without signiiicance that at this supreme crisis in the spiritual world. He takes to Himself the title ot Supreme authority " the King," 6 Ra(TLX€urring them wo to say be present looOj'-ears theologian, ind in this le impiou the just; ' necessity Dei, V. 9). RESTORATIONISM. (second sermon.) Roiii. HI. 5 : "Is God unrighteous who taketh \engeance ?" 1). You will have observed, my brethren, that in my foruKir sermon on <^heso word«, 1 «lid not aim at accumu lat- ino- a number of Scri[)ture texts wliich aftirm with more (Hess distinctness the ])erpetuity of the punishment of th<' wicked, that being an easy work for which you are all per- toctly competent ; but 1 dwelt exclusively on the principles indicated as the ground of the iinal judgment. I shall not now pursue this line, nor discuss any text of Scripture in this direction, but I .shall take the liberty of presenting to you some other considerations which may help to a comple- ter view of this subject ; and as 1 do this not in the spirit of a special pleader, but in the pure love of the truth, I trust that if I shall say what may appear novel, or be in some measure against your previous habits of thought, you will neverthelo»>s give it a patient and candid hearing, and such subsequent calm reflection as is justly due to all the parts of this solenui question. Those who maintain the final restoration of all sinful beings, tacitly make an assumption of the vastest magni • tude, and that is. That God must constrain the v/dls of His sinful creatures; that in etfocting their restoration to holiness no lulll of any shall be found to make effectual resistance ; in a word, the freedom of the creature is left out of the calculation,— it ' is either overlooked or over- thrown. The most awful [)henomenon of the spiritual world m r h 18 Jicsfordtlmiiarii. ^ i M I ; I if 1} 1 I I 'f indeed its supremo fact, is the exiHtence of a sinful and a.l verse will in the creature*, a will wliieb .^ottvlily o[)j)oses the Divine Will. We can see but a veiv little way into thii dark abyss. Could we thonu^ldj wj '.)re it, we should doubtless have a satisfactor / .S(»l"tj()n of the diHlculty before UK, and probably of the whoU, cycle of Providence. Fof such knovvU'dgi', or any portion of it, we nuist simply wait. Our present wisdom is to take facts as we find them. Asa fact, then, we find created beinf^s exercising their vAll aj^^ainst (Jod ; refusin^^ and elfeetually resistiuL,^ every niethod of discipline ; every inlluence of the Holy Spirit, every motive of fear and liope, designed to sulnlue their rebel- lious will into a just conformity with God's; and we find such unruly wills not only in men of the longest life, and in the human race through thousands of year;?, without any symptoms of diminished virulence, but in beings of another race, of countless numbers, and through an unknown period of time; and yet no sign, no token, no ground for imagin- ing, that 6 TTovripo^, the Evil and Mischievous One, as ho is so emphatically called, is now less evil or mischievous, less a liar, less a murderer, less a Satan, less an enemy to God and goodness, than when with his evil following he was cast out of -'eaven. As it was possible, then, for man and Satan, both j.a ini.ocence. o '^vill iLbellion against God, so much more .''' \} ptcoible for them now to will to con- tinue in that rebellion ; and as evil acquires strength and fixedness by time, and becomes a second nature, — we are not justified in concluding against all these considerations, much less in believing without any reason at all, thai no created will will resist God forever. If that "forever" overwhelms our understanding, equally does ' at all. " If it be a mystery that my will can erect itself against God forever, it is no less a mystery that it can do it at all. A speculation that thus diistroys the freedom of the creatuie, has agiiiiist it all the tacts and ail tue anaiojjics oi riutwrc and of gi'ace. ReMoratiorriHrti. 19 10. Hut, we are renmided, thure are texts of Scriitinre ^rjiieli l()')k anotluM- way. Nd doubt of it, ami all ''" moro that vc mat iiim \i\jil\;i. 3elf. * And so in every place but one in the New Testament. ?1 f i ■*.i A, % i 'J t I' 1 20 Mestorationism. he tells US elsewhere that this resurrection is of " the just and of the unjust ;" and the restorationists contradict them- selves, too, as they do not preteud to say that the resurrec- tion is the very moment of the restoration they expect— nay, that it may be unknown ages after. But piobably what appeals to us most powerfully is the assurance that " the last enemy shall be, KaTapyelrai, abolished." It seems conformable to our ideas of what is becoming, that no enemy to God should endure in His world ; that all shall return to loyalty or cease to exist; and we find it very, very hard to think otherwise. But in the face of tlie facts, and as far as levelation carries us, we have to be con- Umt with that majestic rej)ulse to our inquisitiveness, which should at once still and satisfy our troubled minds : — " My thoughts ai-e not your thoughts, neither are your ways my ways, saith the Lord." He knows how to vindicate His (jwn supremacy in His own world, and He will do it ! Evil at all, my brethren, in God's world is a mystery — all a mystery. Revelation itself does not clear it up. "ISiow we see (says the Apostle) by means of a mirror eV aLVLy/xaTi' — in a dark enigma. The mystery may never be cleared up to us ; but should it be, it will not assuredly be in this life. 11. Another objection to this revived heresy und its forced reading of (jod's word, is one so formidable, that I see no way of overcoming it, nor have I come across more than one or two very m eak and most disingenuous attempts at meeting it. The orthodox belief is with great unanimity declared by its opponents to be entirely against the s])i!it of the Gospel, against all our natural convictions of justice, against all our instinctive beliefs in God ; and it is held to be a mighty obstacle to the acceptance of the Gospel, efiec- tually repelling great multitudes who would otherwise be attracted, and brought under its renewing power.* Now * As a matter of fact, do the Universalists succeed most in winning people to Christianity,- -nnd are they successful missionaries? Are they missionaries Restorationism 21 the difficulty is plainly this : — If the Apostles and first preachers of the Gospel taught a univeraal restoration of all sinners, as the grand doctrine and fact of God's redeeming scheme, what possibility was there of misconceiving their moaning ; or what conceivable motive was there for reject- ing a dogma which could not but please as it interested all ami for substituting for it one which is undeniably repul- sive to the unholy, and very awful and mysterious to even pure and intellectual minds ? The difficulty is enormously heightened by the fact that this unreasonable, re])ulaive, ungrateful, and most ]!erverse substitution was effected, if it took place at all, by that faithful, obedient, generous race of Christians who immediately succeeded the Apostles — in fact l)y the very chiefs in the " noble army of martyrs." Thus the Venerable Polycarp, Bishop of Smyrna, the im- mediate disciple of St. John, answers the Proconsul who consigns him to the fire : " Thou threatenest me with fire, which burns for an hour, and in a little while is extinguish- ed : for thou knowest not the fire of the future judgment, and of that eternal punishment which is reserved ft>r the ungodly " (Martyrdom, sec. 11). But the difficulty reaches its acme when we are asked to believe that the substitution was complete and universal in fifty or at most a hundred years after the last of the Apostles ! Here is an accumula- tion of difficulties which the dullest or the most resolute of misbelievers must feel the pressure of But what are even all these irrational and profane assumptions, compared with the audacious impiety which would force us to admit, that the good God allowed His truth wholly to fail in even its appointed depository. His Church, the pillar and ground of the Truth ; that for 1800 years He allowed the hearts of millions to be made sad with a lie which had su})])laut«'d His truth ; that the Holy Ghost had thus failed to fulfil tlie at all ? Cp. Gibbon's secondary causes of the progress of Christianity. Men who have a low sense of Redemption, are likely to be without zeal for the propagation of the knowledge and the means of this Redemption. I i I- h 4 < ■i *' ' 22 Rf'Moi'dfionixni. promise of C'hrist, in guiding 1;eli('vei-s " into all tl;e truth;" that the Scriptures liave been utterly insufficient to teach essential and elementary doctrine ; and that our Blessed Lord's great promise that " the gates of Hell should not prevail against His Church " has ])roved a signal failure! These are moral difHculties in tlie way of accepting the erroneous lielief, which cannot be surpassed by any tliat gather around the true. 1«2. But it is occasionally objected that no General Council has ever dogmatically affirmed tli'- doctrine. Tiiis, I believe, is quite true; but the objection loses its weight when you consider that General Councils have had for their subjectfc articles of faith that had met with an extensive denial ; and so the objection makes for rather than against the belief Besides, General Councils do not derive their authority simply from the number of bishops who may attend them. Councils now reckoned by the whole Church as General did not number a fourth of the members of those which have never had any authority in the Catholic Church. What makes a Council to be General is — the general acceptance of its 'lecrees by the conscience of the Catholic Church, taught by the Holy Ghost. (Vid. Palmer's Treatise on the Church). And so the learned of even the Romish Church estimated a General Council before these last miser- able days of judicial delusion. Now, will any one pretend to say that any dogma defined by a General Council recog- nised as such, has ever had a wider or a firmer acceptance in the Church than this of the Eternity of Punishment ? The Church of God has spoken with no uncertain, with a world-encircling voice — and we may say with confidence, causa Jinita est, the dispute is ended ! How, then, do we hear the sounds of reclamation, the cries of disbelief? What article of faith ever has escaped denial ? Are we to be surprised, therefore, if -this shares the common fate, especially as it is so awful even to religious souls, and so manifestly reDUsrnant to the nrofane. The historij of this instance of unbelief will be its explanation. Restoiudiov ism. 23 a.) Down to the fifth centiuy there were, I thiuk I inay sav with some confidence, no very definite opinions as to ihe state of the soul between death and the resurrection. But Cln-istians did very firmly believe that souls, according ro tlft)ir moral characters, were in very different states — oither happy or miserable — and so awaited the final sen- tence, by which they were for ever either received to God or Imnished from Him. I will recite the distinct and per- tinent words of the most conspicuous writers of the i)ost- apostolic age. Ignatius, Bishop of Antioch, the famous martyr of A.D., 107, or supposing we take the lowest date of liis assumed interpolator, i.e.* 150,— speaking in his Ep. to the Ephes. § 16, of " him who corrupts by his wicked doctrine the faith' of God," says : " He that is thus^ defile.l i And then shall they repent, ivhen it shall avail them noihina" (§52.) ■"• Of the intermediate state Justin has a perfectly clefir recognition, but no particular theories. He speaks of sc^mo " under the Christian name denying the resurrection of the dead, and holding that at the moment of death men's souls are received up into heaven," but he adds the earnest words, " you must not take them for Christians." (Trypho, Otto's Ed. § 80.) " The souls of the godly (he holds) remain m some better place, but unrighteous and wicked souls in a worse place, both awaiting the time of the judgment." (Ibid, § 5.) In like manner St. Ircmeus, Bishop of LyoiiB, A.D. 170, a most learned defender of the pure Catholic faith, in his youth the friend and disciple of Polycarp, speaks of heretics, who, despising the resurrection, say that as soon as they die they pass beyond the highest heavens and the Creator to Him whom they feign their Father. But Irenreus makes our Lord's sojourn for the definite three days in the intermediate state the pattern of our condition, and he says of Christ's followers, " Their souls shall go away into the invisible place appointed for them by God, and there they shall sojourn until the resurrection, awaiting the resurrection. Afterwards they shall receive their bodies, and rise in completeness, i.e., with their bodies, and as the Lord arose, ,so shall they come into the presence of God." Lib. V. cap. xxxi. These were the sufficient, if not very formal, beliefs of the Church immediately after the Apostles ; but it was hardly possible that the vain curiosity of men should be content with them. Hence arose a great variety of speculation as to the state of the disembodied spirit — speculation veiy free and very diverse, and ail perfectly allowable so long as the great lines marked in the quotations from Ignatiu.s Polycarp, Justin, and Irenseus were observed. Clement, of Alexandria, for example (A.D., 200), thought the Apostles preached in the other world to such of the heathens as ReHtorationism. alliens as were ready to be converted. {Htrwm. vi. (>.) And so did another 50 years before him, Hennas, in his Pastor {Lih. iii Siinil. ix. § xvi.) Instead of resting in what was, doubt- less the earliest faith of the Church, the faith of Justin and IrenaHis,— that the souls of even the righteous await the Resurrection Day for their full reward and the visum ^,|- Qo(i^__an exception began to be made in favour of thc^ Martyr's by Tertullian, who gave them the " prerogative ' of at once entering upon the glorified state. {De Bes. Carms. ^ 4:1) This, through Augustine's influence later on, became I'ln accepted belief, and probably the ])arent of the mis- diievous practice of Invocation of Saints. Then arose the notion of a fire which was to try all without distinction,- tbe Blessed Virgin, Prophets, Aj^ostles. • So Cyprian (250) speaks of being "tortured by long suffering for sins cleansed and long purged by fire." (Ep., v. § xvii. Leips hd.) So Ambrose : " All, therefore, must pass through tliesc tires whether it be that Evangelist John whom the Lord so loved, . . or Peter, who received the keys of the kingdom. Still there was extensive latitude of opinion toler- ated, not only on the subject of the intermediate state but also on that of the Eternity of Punishment. Though the belief of the Church was evident and fixed, there were men, reckoned among the orthodox, found to oppose it.* To say nothing of Origen, a man of speculative mind, thuucrh an earnest Christian, and who was probably the fathel- of this error,— Gregory, Bishop of Nyssa, a really learned Divine of the fourth century, formally taught and defended the doctrine of universal restoration. But every candid mind must feel the force of afew brilliant exceptions— * Few cevtainly among instructed Christians, probably many among the hah-Christianized in the African Church, cp. St. Aug. De Civit. Dei, hb. ^xi 17— where he observes, " If this opinion is goo 1 and true because it is merciful, it will be so much the better and truer in proportion as it becomes more merciful. Let, then, this fountain of mercy be extended and flow forth even to the lost angels." But this, he says, they " dare not do. Men have hiuce learned to be more daring. I r I: it: I fit 26 Restorationisni. they do but tlie more clearly prove the rule. Happy, liow- ever, would it have been for the Church if Christians hal been content with the whort creed of the first believers as to the etei-nity of rewards and punishments, and had left all the disembodied state to the most unrestricted speculation. It may not be amiss, as it certainly is instructive here to observe, that the doctrine of the finality of suffering i.s usually found as part of the Socinian system. As the idea of punishment lessens, so does men's estimation of deliver- ance and the Deliverer ; and it seems irresistibly rational to reject the belief in an infinite atonement, and in tlie propei- Deity of the Atoner. This coincidence is too regular to hv ascribed to chance : it is the result of real theological afhnities, which, in the long run, overcome the resistance made by individual minds otherwise orthodox. (2) But with the fifth century began an increasingly rigid opposition to Origen's doctrine of Restoration ; while the speculations of Augustine, modestly and doubtfully pro- pounded, gave m(>re definite sha|>e to the fancies of an earlier day, and led on in a couple of centuries to a general acceptance in the West of something like the modern Romisli system — for a system I may call it, which maps out, and disposes, and governs, the intermediate invisible state of the dead, as if it were a region lying on the earth's surface. Now, while contemplative and good men feel the great difficulty of admitting the perpetual existence of evil, and so eternal punishment, opposition to this has more generally arisen (Neander, Ch. H. iv. 444.) "from a -lack of Christian seriousness, and superficial and trifling mode of judgment. There are persons who cannot seize the contrariety of moral evil to G^d's holiness in its strict truth, entangled as they are in the mere pagan view of evil as a property of nature^" instead of being a corruption of it, an excrescence. Such, persons are easily led on to those assumptions about God's justice and the nature of punishment, which 1 combated at And as the Roniish doctrine of Purgatory la levers as to Restoration}. "^m. 27 ^vell calculated to soothe siicli irreligious feelings, it is not to be wondered at, that down to the rude break up ot this sv4ein at the Keformatioii the old error had no special in- 'auccment to reappear. Men were pretty well content with a theory which practically abolished for Catholics endless torments, and for otliers— who cared • , , , , (:\) But since the Reformation the popular theology has ontributed very much to drive men to Restoration theories, ,0 narrow and unchristian, so unphilosophical and intolerant has it been. Calvin, (Instit. lib. iii. c.xxv. S «>) generally reckoned so hardand dogmatic, on thissubject speaks modest- ly and reasonably enough. He declares it to be neither lawful nor useful" to inquire curiously into the temporary state of the departed. He says in general of the saints that tliey are happy, comforted with the grace of Christ and that they ernect their crown and reward at the second advent ; that theV have a joyful expectation of the i)romised glory which is not to be bestowed till then. He is too positive indeed, when he at once casts the lot of the wicked with bad angels, without waiting for the Judge's sentence, ^ut Calvin's sentiments are ultra-liberalism compared with the indexible formula of the confession of Faith. Omitting some positions of a nature philosophical rather than biblical, which would press hard on the Anmhilation- ists, and which would exclude many of the earliest Greek fathers from the number of the laithtul, it affirms :— " The souls of the righteous being then [i. e. at death] made perfect in holiness, are received into the highest heavens, where they behold the face ol God in light «nd glory, waiting 'for the full redemption ol their bodies ; and the souls of the wicked are cast into hell, where they remain in torments and utter darkness, reserved to the judgment of the great day. Besides these two places lor souls separated from their bodies, the Scripture acknowledg- eth none." chap, xxxii.ii. What wonder if such an extremely anti-scripturai series ot proposiwuu^ nnuui.i ■s ^ .-), 28 Origeu's error RcstoratlonUm. 1 ^ . 1 , r , "^''^^ ?'^'' ''^ ^^•^■'*® propositions ia, I bclievo demonstrably false on the ground of Scripture alone ; and r' >.s tins miserable Procrustean bed, on which every one i violently stretched or shortened, that tem|)ts men so* lar.r^v to rebel against the Church's faith. This presumptm, ^ popular religion elevates int.» a dogma the opinion that death IS a hard and fast inc in our moral existence, which admits ot no after moral change whatsoever, and that immediately upon It we proceed to tlie supreme reward or i)unishment t i. have not time, and I should hope there would not l.o niueh necessity, to expose in detail these extravagant asser- tions.---some .,f tliom so explicitly contrary to the orthodcv faith ot the se.;ond century, as alreaeren(, ut /lar sibi postea j-h-M rii J-, Ouu^^z rncTltcrttrit. St. Ally., tlicriUI. C. CX. This was the doctrine of the Rabbins. The Rev. Josc])h .Mc(':nil, on pp. 1 30 Ji>s/ oration ism. 'I I ^1 safer and more prudent view, it falls the d ogmaiisni of tlu; Westminster (Jonf imineasiirahly sliort i/ even Calvin could not .>ul),scril.., be deprecated. Ou)- >nrn ( ^iun-ch wisely c'onte'iits'l —^'~ .saying "the souls of tlie faithful ession, to whire w(. know no more than is revealed, however justly we may conjecture. 1 Tl ^u'": ^^1^1?. '^'' '^'' ^''''"^^ ^^''^^ ^^^^ judgment is not at death, but at Christ 8 coming, that then, and not till then IS the hnal .separation made; and we should not therefore do<;piatically antc-dato the Judge's sentence, nor presunu)- tuously intrude into His sent. L(^t us not then grud.-v (,ur brethren any Ifberty of speculation which they canlustlv claim m poml,s undetermi.ied by the cl.>ar voic. of the Bible or the Church. But so long as we choose to insist on irrational fancies oi- uncertain inferences, as if they were matters of faith, we may be sure that men wilf seek a remedy soniehow, an,l chiefly in denying important articles oj belief Nothing can be more dreadful than the easv giibneaswith which the ordinary orthodox hand over t^ the fire everlasting the heathen, or the ignorant and iflipn- fect Christian ; as if God were indeed as blind in judcruleMt as man and capable of distinguishing only the broadf'st lines ot developely sliortof ], to \vhiico of the to insist on thoy were will seek a int articles I the easy nd over to md iflipei- judginent 3 broadest »llo\vii:i; from ocliai ; Dous II", Sauttis qui 1 ill terra le- quod (le iis 1 mortui sunt, tins of (!en!h? But that then; shall he a Judgment, with all that it iiu'ans of decision, of separatitm, of reward, and of punishment; and that that judgment will be irrever- sible, because it will be infinitely just and perfect, because it will be founded on the truest discrimination of the nature of things, b(!cause it will come up to the Divine ideal of K^[cn to say with all his heart, — " Evil, be thou my good !" ♦ Hven Origen says, ** The common and simple people, who cannot follow ihe wide and various discussions about the Divine wisdom, must commit themselves to God and to the .Saviour of our race, and be content vrith His mere word rather than any other's whatsoever." SeVjaei ifjiTrKTrivaavra iaiiiv ^(ain))l!]et since the preceding pa^r^s, text and notes, were writteii. Witli few exceptions, J Hud f have anticipated Mr. O.'s dilliculties. Tiie ibllowin<>- Hst of cross references will, as far a.i it extends, .siii)erHede fur- ther notic(i of theni. Mr. O.'s 2nd and :hd paraofrajdis of introduction, repulsive- noss of doctrine, cf Sermons, note, § 11. „ „ § T. (a) Popidar helief inchides no' place of repent- ance. Sermon ])p. 29, SO (fl) jS. „ „ 2. (a) Cliargeofcruelty against God. cp. Introduc- tion, „ „ 2. (/3) God's failure, cp. End. „ „ 2. (7) (fod's victory over sin. cj). § 9. „ „ § II. I. amvLo^. cp. {;j 6. „ ,. 2. Any other woid meaning necessarily endless \ cj). § 4. Kpimii, etc. „ „ 4. Any decree of Universal Church ? cp. § 12. „ „ r>. (ii.)(e)(8) Where is God's oath? cp. In. Heb.3:ll. I shall now notice the other parts of the letter, as they seem to require it. After liis introductory words to Mr. Gladstone, Mr. O. begins In^ taking a leaf out of one of Mr. W. R. Greg's Looks, in which he proposes, in the interests of Christianity, dropping " from ten thousand pul})its for an entire, generation, original sin and imputed righteousness, the legend of the fall, anl('n)(f when a ( 'liristian priest <,'oos to such a (piartrr tor ^n»' l)ii'ac]i- iiii,' tlio gospi'l ? Not only (k'ccncy hut roiuuiou sense is laid aside, when we can imagine a non-ehristian to tell us wisely what will he hest for tlu; interests of th(^ Kingdom. Oh the stolidity ! who will ccmsent to " drop " the ('hureh's creed ? And if " the thoughtful and intelligent " unbe- lievers were so " wcm," to what emptiness wouhl they he won! and how ide's calculations (!) as to the comi)aratively snuill number of the saved — " a •aeat multitude wliich no man can number." Such a pieces t)t'])resum})tion detracts from A. Lai)ide's rei)utation, and Ml'. O's. (pioting him will not add to his o^v',. " Is there any statement in Holy Scii[»ture which i^ttt.**^ (if uecesslti/ mean the popular doctrine V ^ II. S. § v. 1. Yes, our Lord's words to Judas. Mr. O. would vainly turn the force of the words by asking " are wt> ;. •ei)ared to treat other passages of a similar character in the same way ?" i. e. "rigidly." There are no other similar passages — for there was never such another act. There is no metaphor, no "rhetoric," (p. 03, Engl. Ed, p. 51, Canad. Ed.) in the brief words of lament spoken by our Lord — words of holy regret wrung from the solemn depths of the Saviour's human heart. It is an unpardonable profanity to think of " rhetoric." But we do accept " rigidly " the other supposed parallels, ' It were better for a man that a millstone were hanged about his neck and that he were drowned in the depths of the sea than, that he should offend (cause to sin) one of Christ's, little ones." Import nothing into the words, and their rigid meaning must be allowed : it is better to be certainly drowned than wilfully cause others to sin. But the com- nlfttest demonstration of the force of onr Lonl's words is given in the desperate attem})t of the serious Mr. Jukes to ■* i 34 Restored ionism. I rob them of the sense that Christendom has put upon tliem " Two men, and only two, are spoken of; the ' Son of Man ' and ' that man ' by wliom the Son of Man is betrayed Are not these in substance ' the ohl man ' and ' the new ' man ' and ' the Son of Man,' of wliom the one is always' the betrayer of the other, of these the one i,s the man of sin, the son of perdition, who cannot be saved, but must die and go to his own r)lace ; for flesh and blood cannot inherit the kingdom, neither doth corruption inhei'it incorruption. Good had it been for this man, if he had not been born ; but bet- ter is it that he has been boin, that God might bring in better things "—and a few sentences more to the same effect ; thus making our Lord's words have no special re- ference to Judas, no more to him than to any human being. Surely this sophistical allegorizing is its own confutation | not to say that it is founded on a complete mwfake of the Hebraistic idiom of the passage—" good," i. e. good more than, i. e. better. I had written so far when I looked into JWi Synopsis on Matt. 2G : 24, where we find as follows :— ''Bonum, i. e. melius : nam Hebran carent comparativis. Sic Hos.^ 2: 7. toll. Locutio Rabbinica. et Talmudicis usita- tissima." (Lightf and Capell.) And from Grotius, " non quod esse bene ei possit qui mm sit, sed quod homines ita possunt esse miseri ut merito optent non esse: quod d, quibusdam nimium subtiliter philosophantibus negari miror, a quorum inopinata sententia and sensum communem, ct lioc Christi atfatum provoco. Nam, quod vivis piis Jobo et Jeremite iinpatieiitia ut dicerent expressit, id hie vere ac serib de Juda Christus affirmat." But for Mr. O.'s other attempts at Exegesis. Matt. 12: 31, 32, he explains by an absurd etymological expedient. The root meaning of dcpeo-if is "sending away,'' "getting rid of;" therefore we are only to understand that " something of the sin, its character, its consequences, will last on alwaj^s." af<. Is the ?/sws loquemU to bo pleaded in vain against Mr. 0. ? not to say that his achnission is fatal to his theory On Matt. 18: 8, 9 ; Mark 9: 4-3, 44., where the qchenna of fire and the Jive everhtsfinff are e(iuivalents, Mr. O. says the words " tell^ us where to look for tlieir true explanation, Isa. 64 ; 24." Of this ftivourite reference to the uses of the valley of Hinnom, has it never occurred to those who make it, that it was the receptacle of the city's irfnsc, of that which was never to be used again ? On the latter reference I beg to say that ver. 44 is bracketed in Tregelles's text. Mr. 0. says tliat ^' never shall be quenched" is an incorrect translation of ao-^eo-ro?, it is simply " which is not quenched." TIio adjectival form of the word shows that this cannot be its pi-oper meaning, as it corresponds only to the i)articiple. Liddell and Scott's Lexicon gives one instance of the mean- ing uv quenched irom Homer, where Heyne explains by the adjectival sense. The other umial meanings given are "in- extinguishable, endless, ceaseless." How would read " burn up the chaff with u/nquenched fire " ? Matt. 3:12, Lu. 3 : 7. Who ever lieard of such an idiom ! Mr. O. perhaps knows of a " quenched fire " that burns up ? Besides, the vulgate, no small authority, has iJiexfinguh^hahk. The Peshito Syriac, a very great authority, translates the adjective by the present tense of the verb, daach ; and in ver. 44 we have aa^ivvvTat, where the present is used for tlie future, either because it is unalterably determined, or is about to take place by some unchanging arrangement." Winer, Sect. XI. 2. a. Matt. IG: 2(), is only "some loss" in the next world! Our Lord says it is the loss of a man's soul, and He implies its perpetuity by asking " what shall a man give in exchange forhissoul?" what shall be the cli^Ta\\a7/^a, the equi- valent in trade or barter, for it— i. e. whereby he shall win it back. Is it implied that he can find such a price ?— Mr. 0. argues, rightly, that men will fear pain though it does not last forever— but what a tremendous leap to the con- clusion that the jiunishmeiits believed by the Church need not therefore be everlasting ! Yes, our reason might lead us 3() Rcstorationism. t(j believe eternal punishment unnecessary; but that could be only from our point of view. Have we no faith ? have we nosuspicion of other objects than would correspond with our circle of ideas ? May there not be ends and aims in the Divine mind, and those too pertaining to ourselves, to be at- tained by our belief of tliis mysterious revelation. The indefinite and the infinite in our human conceptions are practically the same ; the amount of moral restraint would ap]>arently be the same on either belief; but there may be nrounds for reipiiring this faith from us which we cannot divine now, though very important in the economy of the Divine Rule. Mr. C). should know the three venerable names he adduces as re|)resentative by no means exhaust the defence which orthodoxy can make for itself. All his own arguments I think I have sufficiently, though very briefly, answered. That a mastery is beyond our reason is no argument. His hesitation to accept a mystery concerns faith more than reason. Believers feel the mystery and its awfulness as nmch as Mr. O. ; and the only difference is,— he explains it away, while they do not presume to explain it at all. Thus, a writer in the Church Qiuivterly, in its first num- ber, p. 143, says : — " It is the belief in the eternity of evil, whicli makes the greatest demand upon the faith of the Christian to-day." And yet he feels able to add : " Elimi- nate hell from theology, and you eliminate God and Love. For the doctrine of the eternity of punishment is but the reflex of the belief that Holiness is the one good in the uni- verse and Sin the one evil." Mr. (). refers to Mr. Jukes's book for a patristic catena of opinions on Restitution. I can only say that all his actual •.quotations, with the exceptions of those from Origen and 'Gregory Nyssen, prove nothing to his jiurpose, and all hin ' references are absolutely worthless. Probably the largest collection of patristic quotations and references on the sub- ject of future punishment, easily accessible, may be found in | Spencer's edition oiOrujen Contra Cel6avi,on lib. iv. p. 1G7. liat could rith ? have pond with iuis ill tlio ;, to be at- ioii. Tile ptions are Ant would re may be we cannot iny of the be adduce.s lice which ^uments I answered. lent. His nore than fulness as explains it -all. first num- ty of evil, Lith of the 1: "Elimi- and Love. is but the in the uni- c catena of his actual 3rigen and ind all hit* the largest on the sub- be found in I. iv. p. 1G7, 1 h 11 ■A IMPORTANT Theological Works. $1 00 2 50 I 00 O 10 Jukes, Andrew. The Second Death and the Restitution of All Things Mill, J. S. Three Issays on Religion Hall Dr. J. God's Word through Preaching. The Lynrian liecher lectures before the Theological Department of Yale College Oxenham, Rev. F. N. Everlasting Punishment, onsidered in a Letter to the Right Hon. W. E. Gladstone « ^5 De Laveleye E. Protestantism and Catholicism, in their bearing upon the Liberty and Prosperity of Nations, with an Introductory Letter by the Right Hon. W. E. Gladstone o 25 Caven, Rev. Principal, A Vindication of Doctrinal Stand- ards of the Presbyterian Church Beaumont, Rev. Dr. The Apostolic Origin of the Church of j England ; Her Apostolic Constitution and Doctrme o 10 McGosh, Dr. J. Christianity and Positivism; a Series of Lectures to the Times on Natural Theology and Apologetics.. I 75 Goodwin, H. M. Christ and Humanity, with a Review, His- torical and Critical of the Doctrine of Christ's Person 2 00 Draper, Dr. J. W. History of the Conflict between Religion and Science C ladstone. Right Hon. W. E. Rome and the Newest ^ Fashions in Religion Jackson, Rev. W., M.A. The Philosophy of Natural Then- | logy. An Essay.in Confutation of the Scepticism of the Present ^. Day ;■ ^ ^'^ Ocsterzee. Dr. J. J. Van. The Image of Christ ^« Presented m Scripture ; an Enquiry concerning the Person and Work of the Redeemer-translated from the Dutch by Maurice J. Evans. ... 35° Hart & RaWunson, 5 King Street West, Toronto.